TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 5:23–33. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses.
1.Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: "This great fire will consume us; this dreadful voice will be fatal to us; we shall certainly die if we hear it any more," Deu 5:25. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For who ever heard the voice of the living God, as we have, and lived? God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace.
2.Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, Deu 5:27. It seems by this,
(1.)That they expected to receive further commands from God and were willing to hear more from him.
(2.)That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, Exo 17:4. See how men's convictions correct their passions.
(3.)That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them.
3.God's approbation of their request.
(1.)He commends what they said, Deu 5:28. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, They have well said. Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended.
(2.)He wishes they were but sincere in it: O that there were such a heart in them! Deu 5:29.
[1.]Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners.
[2.]Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: How gracious will they be when these pangs come upon them! O that there were always such a heart in them!
(3.)He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, Deu 5:31. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell.
II.Hence he infers a charge to them to observe and do all that God had commanded them, Deu 5:32, Deu 5:33.
Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them, - seeing they themselves had desired to have Moses for their teacher, who was now teaching them, - and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to walk in all the ways that God had commanded them, assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. Say to the righteous, It shall be well with them.
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Summary
Deuteronomy 5:27 records the Israelites' profound and fearful plea to Moses at Mount Horeb, immediately following God's direct and terrifying revelation of the Ten Commandments. Overwhelmed by the divine presence manifested in fire and thunder, the people recognized their inability to endure further unmediated encounters with God. They implored Moses to serve as their intermediary, receiving God's words on their behalf and relaying them to the nation, while simultaneously affirming their solemn commitment to listen to and obey all that the LORD would command through His chosen prophet. This pivotal moment underscores both God's awesome holiness and humanity's need for a mediator, alongside the people's earnest desire for covenant faithfulness.
Context
Literary Context
This verse is a direct and pivotal response from the Israelite assembly to the awe-inspiring and terrifying direct speech of God delivering the Ten Commandments, as recounted in Deuteronomy 5:4-22. The verses immediately preceding Deuteronomy 5:27 (specifically Deuteronomy 5:23-26) vividly portray the people's extreme fear, their conviction that continued direct exposure to God's voice would result in their death, and their desperate plea for Moses to intercede. Their request in Deuteronomy 5:27 thus establishes Moses' indispensable role as the primary mediator of God's law for the remainder of Deuteronomy, where he expounds upon the covenant stipulations to the new generation poised to enter the Promised Land. This moment sets the stage for Moses' subsequent discourses, emphasizing the authoritative yet mediated nature of God's word to His people.
Historical & Cultural Context
The historical backdrop for Deuteronomy 5:27 is the wilderness encampment at Mount Horeb (Sinai), approximately forty years after the Exodus from Egypt. This location was the site of the formal establishment of the covenant between Yahweh and the newly formed nation of Israel. In the broader ancient Near Eastern context, direct encounters with the divine were often depicted as dangerous or fatal for mortals, reinforcing the Israelites' profound fear and their understanding of the immense gap between the human and divine realms. The concept of a mediator, a figure capable of bridging this gap, was a familiar notion, yet Moses' unique position—chosen by Yahweh to speak "face-to-face" (Exodus 33:11)—set him apart. This event at Horeb solidified Moses' prophetic authority and the people's reliance on him as the conduit for divine instruction, a critical dynamic as they prepared for the conquest and settlement of Canaan.
Key Themes
Deuteronomy 5:27 powerfully encapsulates several foundational themes central to the book of Deuteronomy and Israel's covenant relationship with God. Firstly, it highlights the transcendent holiness and awesome power of God, whose unmediated presence is too overwhelming for fallen humanity to endure without terror, as vividly described in Deuteronomy 5:24. Secondly, it underscores the necessity of divine mediation, establishing Moses' unique and indispensable role as prophet and intercessor, a theme previously introduced in Exodus 20:19. Thirdly, the people's concluding declaration, "we will hear [it], and do [it]," introduces the paramount Deuteronomic theme of active obedience to God's word. This commitment to "hear and do" (Hebrew: shama' and 'asah') is not merely passive reception but a foundational principle for covenant faithfulness and prosperity, a concept reiterated throughout Moses' exhortations, such as in Deuteronomy 6:3 and Deuteronomy 27:10.
Exposition and Analysis
Key Word Analysis
This primitive root signifies far more than mere auditory perception. In the context of the covenant, it implies intelligent listening, deep understanding, paying careful attention, and, most critically, obedience. When the Israelites declare, "we will hear," they are not simply promising to perceive sounds but to internalize, assent to, and commit themselves to the divine instructions Moses will relay. This concept of "hearing" as active, obedient reception is a hallmark of Deuteronomic theology, emphasizing that true listening leads to faithful action.
This primitive root refers to the act of speaking, but within a theological framework, it often denotes authoritative divine communication, the utterance of God's very word. The people's request for Moses to "speak thou unto us all that the LORD our God shall speak unto thee" highlights their recognition of the authoritative and divine origin of the message, even when mediated. It underscores the prophetic function as the chosen conduit for God's authoritative utterances to humanity, a role that involves arranging and declaring divine truth.
This primitive root means "to do," "to make," or "to perform," encompassing a broad range of actions and applications. Paired with shâmaʻ (hear), it forms the quintessential command for covenant living: to "hear and do." It emphasizes the practical, active response required of God's people. Their promise to "do" signifies a commitment to put God's commands into practice, to live according to His statutes and ordinances, demonstrating their faithfulness not merely in word or thought, but through diligent and purposeful action.
Verse Breakdown
"Go thou near, and hear all that the LORD our God shall say:"
This initial clause represents the people's urgent and fearful plea to Moses. "Go thou near" implies a unique proximity to the divine presence that they themselves cannot endure without perishing. They are asking Moses, as their appointed representative, to "hear" (שָׁמַע, shâmaʻ) God's direct communication. This acknowledges Moses' singular ability to withstand the divine encounter and receive the revelation, setting him apart as the chosen mediator between God and Israel.
"and speak thou unto us all that the LORD our God shall speak unto thee;"
This is the core of their request for Moses' mediation. The people desire God's word, yet they require it to be delivered through a human agent. Moses is to receive the divine revelation directly from God and then "speak" (דָּבַר, dâbar) it to them. This establishes the prophetic chain of communication: God speaks to the prophet, and the prophet, in turn, speaks to the people. The repeated phrase "the LORD our God" powerfully reinforces the divine origin, authority, and covenantal nature of the message being conveyed.
"and we will hear [it], and do [it]."
This concluding phrase is the people's solemn and binding covenantal promise. "We will hear [it]" (שָׁמַע, shâmaʻ) signifies not merely passive listening, but active understanding, internalizing, and accepting the divine word as authoritative and true. "And do [it]" (עָשָׂה, ʻâsâh) is the commitment to active obedience, to diligently put God's instructions into practice in their daily lives. This declaration is a crucial affirmation of their willingness to enter into and uphold the covenant relationship with Yahweh, demonstrating their intent to live by His commands and thereby receive His blessings.
Literary Devices
Deuteronomy 5:27 masterfully employs several significant literary devices to convey its profound message. Repetition is a prominent feature, particularly with the phrase "the LORD our God" and the repeated concepts of "speak" (דָּבַר) and "hear" (שָׁמַע). This repetition serves to emphasize the divine origin and absolute authority of the message, as well as the dual actions of receiving and obeying God's word. The verse functions as a direct Dialogue, capturing the immediate and heartfelt speech of the people to Moses, which lends a sense of urgency, immediacy, and dramatic tension to the narrative. Furthermore, there is a clear implicit Contrast drawn between God's terrifying, unmediated speech and the mediated, digestible speech delivered through Moses, highlighting both the people's inherent limitations and Moses' unique and indispensable prophetic role. The underlying Motif of the people's fear, though not explicitly a literary device, powerfully drives their request for mediation, underscoring the immense holiness, power, and transcendence of God.
Theological and Thematic Connections
Deuteronomy 5:27 stands as a foundational text for understanding the dynamics of divine revelation and humanity's required response. It powerfully illustrates God's profound desire to communicate with His people, yet also highlights the immense chasm between His infinite, unapproachable holiness and humanity's finite, fallen nature, thereby necessitating a mediator. The Israelites' visceral fear at Horeb was not a sign of weakness but an appropriate, reverent response to the raw, unmediated power of the Almighty. Their plea for Moses to intercede established a crucial precedent for the prophetic office in Israel, where chosen individuals would stand between God and His people, faithfully delivering His authoritative word. This pivotal moment also solidified the covenantal demand for active obedience—not merely hearing God's word intellectually, but diligently putting it into practice. This "hear and do" principle is a central, recurring theme throughout the entire book of Deuteronomy and remains fundamental to biblical faith, emphasizing that true knowledge of God's will must translate into faithful action.
Reflection and Application
Deuteronomy 5:27 serves as a profound and enduring reminder of the awesome holiness of God and our inherent human limitations in His presence. The Israelites' fear at Mount Horeb was not a flaw but a righteous recognition of divine majesty and their own creaturely vulnerability. For believers today, while we do not typically experience the terrifying, direct manifestations of God's presence as seen at Sinai, the underlying principle remains: God is utterly holy, and we, by nature, are not. This verse should cultivate within us a deep reverence for God and His inspired word. It also challenges us to critically examine our own posture towards divine revelation. Do we merely "hear" God's word, allowing it to pass through us without truly impacting our lives, or do we, like the Israelites' solemn promise, commit to "hear and do" it? True faith is demonstrated not merely in intellectual assent or emotional stirring, but in active, Spirit-empowered obedience. This passage encourages us to embrace a life characterized by humble listening to biblical truth and diligent application of it, recognizing that God's word is given for our ultimate good, for our transformation, and for the flourishing of our covenant relationship with Him.
Questions for Reflection
FAQ
Why did the Israelites fear direct communication from God, and why did God allow Moses to mediate?
The Israelites feared direct communication from God because His presence was manifested with overwhelming power, consuming fire, thunder, lightning, and a mighty voice, as vividly described in Deuteronomy 5:22-26. They genuinely believed that continued direct exposure to God's unmediated glory would result in their death, as they explicitly stated in Deuteronomy 5:25. In His infinite mercy and profound wisdom, God accommodated their fear and allowed Moses to serve as an intermediary. This arrangement not only preserved the people's lives but also established a crucial pattern for divine revelation through chosen prophets, making God's commands accessible, understandable, and less overwhelming to His people. It powerfully underscored both God's transcendent holiness and His compassionate condescension to communicate with humanity in a way they could bear.
Christ-Centered Fulfillment
Deuteronomy 5:27, with its poignant plea for a mediator, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Israelites' terror at the unapproachable holiness of God at Mount Sinai vividly foreshadows humanity's universal and desperate need for a bridge to the divine. Moses, though a faithful and uniquely privileged mediator for his time, was but a shadow, a type, pointing to the one who was to come. The New Testament profoundly reveals Jesus as the one mediator between God and mankind, who not only perfectly speaks God's word to us but is Himself the living Word made flesh (John 1:1, John 1:14). Unlike Moses, who merely relayed God's commands, Jesus perfectly embodied, fulfilled, and ultimately transcended the Law through His sinless life and atoning sacrifice. Through His death and resurrection, He has opened a new and living way for us to draw near to God with confidence, no longer needing to fear death in His presence, but rather finding grace and mercy. The promise of the New Covenant, where God's law is written not on tablets of stone but on our hearts (Jeremiah 31:33), enables us by the indwelling Holy Spirit to truly "hear and do" God's will, fulfilling the very desire expressed by the Israelites at Horeb, but now in a deeper, more transformative, and Spirit-empowered way through our vital union with Christ.